Bhagavad Gita Chapter 2- Samkhya Yoga - Sloka 39

The entire content of this mail is from Swami Adidevananda's translation of  Ramanuja Gita Bhashya, published by Ramakrishna Mission.

Transform karma into karma yoga - 38-41

1 Gita Sloka every day - Chapter 2 - Samkhya Yoga - Sloka 39

Esha te abhihita sankhye yuddhih yoge tu imam shrunu I

Buddhya yukto yaya partha karma bandham prahasyasi II sloka 39

एष ते अभिहित संख्ये युद्धिः योगे तु इमं शृणु ।

बुद्ध्य युक्तो यया पार्थ करमा बन्धं प्रहास्यसि ।। श्लोक ३९ 

The ideal of self knowledge has been presented to you. Prepare to  practice it. Endowed with it, you will break bonds of Karma.

The principles of self knowledge have been enumerated in verses 11-30. Yoga or its  practice are now taught from 40-41 & 45-53.

Samkhya is one of the 6 systems of philosophy pertaining to Hinduism. Its origin is attributed to the sage Kapila. The literal meaning of the world samkhya is enumeration. According to this system Prakriti is constituted of 24 categories and Purusha  or Atman is the 25th. Purushas again are infinite in number. But Sri Krishna uses the word Samkhya  to indicate self knowledge. His concept of yoga is comprehensive of all forms of sadhanas  through the path of karma predominates among them. 

Theory and practice are the two aspects of every branch of knowledge. Of these 2, the former pertains to the intellectual grasp and clarification while the latter to the translation of it into action. One is the pure science and the other, the applied science. An architect conceives of an edifice. At that stage it is an ideal. He explains it clearly to others; then it is theory. When he actually builds it he gives it a practical shape.  Samkhya  and yoga are the theory and practice of religion. They do not  come into conflict with the other. They augment each other. rare indeed it is to know of the glory of Atman. And life gets enriched as Atman is known. Yoga is none other than living the life abundantly. By the practice of yoga mind grows in purity. To the purified mind the concept of Atman becomes progressively lucid. This is how jnana  and yoga mutually aid.

Truth pertaining to Atman have to be enquired into. What is known thereby has to be put into practice. Some simply inquire about Atman without connecting that enquiry with life. Others plunge in life without caring to know the principles that govern it. But harmonising both is what is wanted.